Yet a number of scholars did narrate from him, and al-Taqrīb describes him as “truthful, but he makes mistakes.” As for his shaykh, Yaḥyā, no appraisal of his reliability is known outside this very chain, which al-Ḥākim cited, and no one apart from this Ibrāhīm transmitted from him. Al-Taqrīb merely says of him, “acceptable,” that is, of unknown standing.

From this it is evident that the chain is weak; therefore the judgment of anyone who called it “sound” (ḥasan)—such as the compiler of al-Zawāʾid—is itself unsound. How, then, can the verdict of one who declared it “authentic” (ṣaḥīḥ) be correct?

Ibn Khuzaymah nevertheless included it in his Ṣaḥīḥ, as cited in al-Targhīb.

Additional reports on this question exist: from Abū Hurayrah in Ibn Mājah and in the Musnad of Abū Yaʿlā; from Zayd ibn Ḥārithah in al-Ṭabarānī’s al-Awsat and al-Kabīr; from ʿĀʾishah in al-Awsat; from Ibn ʿAbbās in the Kabīr; from Ibn ʿUmar in the same work; and from Abū Mūsā therein—all of whose chains are not free of weakness.

The best and most sacrosanct of mosques are four:
A – al-Masjid al-Ḥarām, for the Prophet (peace and blessings be upon him) said: “One prayer in al-Masjid al-Ḥarām is better than one hundred thousand prayers in any other mosque.”

This is the hadith of Abū al-Dardāʾ, traced back to the Prophet.